miércoles, 13 de junio de 2012




Creado por juancas  del 13 de Junio del 2012


SVAPNA VILASAMRTA : Nectar Pastimes in a Dream

de Amrita Varshini, el jueves, 4 de marzo de 2010 a la(s) 14:06 ·

Excerpted from `Sri Stavamrta Lahari’ by Srila Visvanatha Cakravarti 

priya svapne drsta saridina-sutevatra pulinam 
yatha vrndaranye natana-patavas tatra bahavah
mrdangadyam vadyam vividham iha kascid dvija-manih
sa vidyud-gaurangah ksipati jagatim prema-jaladhau 

Srimati Radharani said: Beloved, in a dream I saw a river shore like the Yamuna here. There were many expert dancers as in Vrndavana. There were mrdangas and other instruments. There was a brahmana jewel as splendid as lightning who was tossing the universe into an ocean of pure love. 

kadacit krsneti pralapati rudan karhicid asau
kva radhe ha heti svasiti patati projjhati dhrtim
nataty ullasena kvacid api ganaih svaih pranayibhis
trnadi-brahmantam jagad atitaram rodayati sah 

Sometimes He calls out: "O Krsna!“ and sometimes He sighs: "O Radha, where are You?“ Sometimes He falls to the ground, sometimes He acts wildly, losing all composure, and sometimes He dances ecstatically with His loving associates. He has made all the residents of this world, from the blades of grass up to Lord Brahma, loudly call out the name of Krsna. 

tato buddhir bhranta mama samajani preksya kim aho
bhavet so ‘yam kantah kim ayam aham evasmi na parah
aham cet kva preyan mama sa kila cet kvaham iti me
bhramo bhuyo bhuyan abhavad atha nidram gatavati 

As I gazed at Him, My intelligence became bewildered. If He is my lover, where am I? If He is I, where is My lover? If He is My lover, where am I? As I slept, I became more and more bewildered. 

priye drstva tas tah kutukini maya darsita-cari
ramesadya murtir na khalu bhavati vismayam agat
katham vipro vismapayitum asakat tvam tava katham
tatha bhrantim dhatte sa hi bhavati ko hanta kim idam 

Sri Krsna said: O inquisitive girl, when I showed You Narayana and My other forms You were not surprised. Why does this brahmana surprise You? Why does He bewilder You so You say "Who is He?“ 

iti procya prestham ksanam atha paramrsya ramano
hasann akuta jnam vyanudad atha tam kaustubha-manim
tatha diptim tene sapadi sa yatha drstim iti tad
vilasanam laksmam sthira-cara-ganaih sarvam abhavat 

After speaking these words to His beloved, the smiling lover, Krsna, touched His Kaustubha jewel. The jewel, understanding the Lord’s intent, glowed and then showed all the same pastimes and all the moving and non moving entities She saw in her dream. 

vibhavyatha proce priyatama maya jnatam akhilam
tavakutam yat tvam smitam atanuthas tattvam asi mam
sphutam yan navadir yad abhimatir atrapy aham iti
sphuranti me tasmad aham api sa evety anumime 

Srimati Radharani reflected for a moment and said: Beloved, I know what is in Your heart now that makes You smile. You are He. What You have said and thought is now clear to Me, and therefore I think I am also He. 

yad apy asmakinam rati-padam idam kaustubha-manim
pradipyatraivadidrsad akhila-jivan api bhavan
sva-saktyavirbhuya svam akhila-vilasam pratijanam
nigadya premabdhau punar api tadahasyasi jagat 

Making this Kaustubha jewel, which is so delightful to Us, shine in this way, You have revealed Yourself to all living entities. By Your own transcendental potency You will appear, display Your pastimes, teach everyone, and again plunge the world into the ocean of pure love. 

yad uktam gargena vraja-pati-samaksam sruti-vida
bhavet pito varnah kvacid api tavaitan na hi mrsa
atah svapnah satyo mama ca na tada bhrantir abhavat
tvam evasau saksad iha yad anubhuto ‘si tad-rtam 

In the king of Vraja’s presence, the learned Vedic scholar Gargacarya said that You will appear with a yellow complexion. He did not lie. This dream of Mine is true. It is not an illusion. In this dream I have directly seen You. 

pibed yasya svapnamrtam idam aho citta-madhupah
sa sandeha-svapnat tvaritam iha jagarti su-matih
avaptas caitanyam pranaya-jaladhau khelati yato
bhrsam dhatte tasminn atula-karunam kunja-nrpatau 

If the bumble-bee of the reader’s mind drinks the nectar of this Svapna-vilasamrta, then that intelligent reader will quickly awaken from the dream of materialistic doubt. Such a reader will attain Lord Caitanya Mahaprabhu. He will sport in the ocean of pure love. He will attain the peerless mercy of the king of Vrndavana.


de Amrita Varshini, el miércoles, 3 de marzo de 2010 a la(s) 7:18 ·

Question and Answer session with Ammachi...

Question: If God and the Guru are within us, what is the need for an external Guru?

Mother: In every stone, there is a potential icon lying concealed. It is when the sculptor chisels away the unnecessary parts that the icon is revealed. Likewise, the Guru brings out the Divine Essence in the disciple, who, being caught in delusion, is in a state of deep forgetfulness. As long as we are unable to awaken from the delusion by ourselves, we need an external Guru. The Guru will remove our forgetfulness.

A student studied intensely for an examination. But when he received the question paper in the examination hall, he was so nervous that he couldn't remember anything. A classmate who was sitting next to him reminded him of the first line of a poem. The boy could then recall from memory the whole poem and he wrote it down on the answer sheet. Likewise, there is dormant knowledge within us, and the word of the Guru has the power to awaken that knowledge.

As the disciple undergoes spiritual discipline in the proximity of the Master, that which is unreal in him fades and his real Being begins to shine forth. When an icon covered with wax is brought near a fire, the wax melts and the icon become visible. The fact that a few Self-realized sages didn't have a Guru doesn't mean that there's no need for anyone to have a Guru.

God and the Guru are within you, like the tree that exists within the seed. It requires a congenial climate and suitable soil for the seed to grow into a tree. So also, for the innate Divinity in man to shine forth, we need a congenial environment. The Guru is the one who creates that environment. Apples grow abundantly in Kashmir, because the climate in Kashmir is favourable for apple trees. It is also possible to grow apple trees in Kerala, but they require very careful nursing; and even then, most of the saplings will wither away. Because the climatic conditions in Kerala are not suitable for apple trees, the trees that do manage to survive will only give scanty yield. Just as the climate in Kashmir is suitable for growing apples, a Self-realized Master's presence is conducive for the spiritual growth of the disciple. The Master creates a suitable atmosphere for awakening the Guru that is dormant in the disciple, so that the disciple realizes his true Self.

Practicability has its place in spirituality just as it has in materialism. It requires a mother to teach a baby how to hold the milk glass, how to put on clothing, etc. Later the child learns to do all this by itself. Similarly, until a sadhak is capable of progressing spiritually by himself, he needs an external guide.

People who undertake a journey with the help of a map may nevertheless lose their way and wander about. However, if they have a guide with them, this will not happen. If there is somebody with us who knows the path very well, we won't lose our way and our journey will be smooth. Even though the Supreme Self is within all of us, as long as we are caught in body-consciousness, we need to have a Guru. Once an aspirant has given up his identification with adjuncts such as the body and mind, there is no longer any need for external help, for then God and the Guru within have awakened.

However much we may dig in certain places, we will not necessarily find water. On the other hand, if we dig beside a river we will easily get water. Similarly, the proximity of a true Master makes the task easier for the disciple. He will be able to enjoy the fruit of his sadhana (spiritual practices) without overstraining himself. The strength of his prarabdha (the fruit of past actions) will also be mitigated in the presence of the Master. A spiritual Master is a tapasvi (someone who has undergone intense austerities). If an ordinary person is compared to a candle, a tapasvi is like the sun. Modern science admits that if we are able to fix the mind at a point we can conserve mental strength. If this is so, how much power will there be in a tapasvi who has practiced one-pointedness of mind for years and years!That is why it is said that by the touch of a tapasvi, spiritual power can be transmitted to us, like an electric current. A Master is capable of not only creating a congenial atmosphere for the spiritual advancement of the disciple, but is also able to transmit spiritual power to the disciple.

Only one who has gone through the different stages in sadhana can properly guide an aspirant. A student can master the theory by himself, but to be successful with the practical elements, he requires the help of a teacher. Though we can learn about spirituality from books to a certain extent, in order to translate those spiritual teachings into practice, we have to seek the aid of a living Master. An aspirant will come across countless obstacles and will face many problems on the spiritual path. If those problems aren't properly dealt with, there is a risk that the aspirant may lose his mental balance. While giving a seeker advice on spiritual practices, it is necessary to take into consideration his physical, mental and intellectual propensities. Only a true master is capable of giving the right advice. Tonic is good for one's health. However, if it is consumed indiscriminately, it will do more harm than good. It is the same with spiritual practices. So the guidance of a spiritual Master is indispensable.

Question: Isn't it possible to reach the goal through proper study of the scriptures, without taking recourse in yama niyamas (the dos and don'ts for a spiritual seeker), meditation, selfless service, etc.?

Amma: By studying the scriptures, we are able to understand the means by which we can realize God. From the scriptures we can learn about the Self. However, merely knowing about the ways and the means will not take us to the goal. To reach the goal we have to follow the path that is indicated. Say that a man is in need of a certain object. He inquires about it and learns that it is available at a distant place. From a map he learns the route leading to the place and the locality of the shop where the object is available. But unless he goes to the place and buys the object, he cannot get it.

Or say that a person wants to buy some medicine. The pharmacy is situated on the other side of a river. So he takes the ferry. But when he reaches the other shore, he refuses to get off the boat and go to the shop. Some people are like that. They will hold onto their notions instead of trying to advance further towards the Goal. Such attachment will only lead to bondage.

By studying the scriptures the path to knowing the Self or God is revealed. If we want to reach the goal, it is our duty to follow the path prescribed by the scriptures, performing the required spiritual practices. To merely study the scriptures is not enough. 

We also have to cultivate the attitude of bowing down to everything. Presently, we are egoistic. We should learn to bow down. The paddy bends down when the crop is ripe. When the vellacka (young seed that is to become a coconut) grows into a coconut, it hangs down. This example illustrates that when our knowledge is perfect, we will naturally be humble.

Studying the scriptures can be compared to building a wall around an orchard, and performing spiritual practices is to grow the fruit trees within those walls. The wall will offer protection to the trees; but to gain anything from it, we have to grow the trees.

Studying the scriptures can also be compared to erecting a compound wall, and doing spiritual practices to building a house within, in which we are protected from the sun and the rain. If you wish to abide in the Self, it is not enough to acquire scriptural knowledge; you have to do spiritual practices, such as the observance of yama niyamas, prayer, meditation and japa (the repetition of a mantra).

However, once a seeker gains supreme love for God, the observance of yama niyamas becomes superfluous. Before real Love all barriers and boundaries disappear. For a true devotee, there is only God. Throughout the whole universe, he cannot see anything but God. Just as a moth becomes alone with the fire that it is drawn to, a devotee becomes one with God through love. For the soul who experiences himself or herself and everything as God, yama niyamas are insignificant. 

Through meditation, you can gain immense power. Just as all the water in a tank can flow through a single tap, the Supreme Power flows through a tapasvi. And because of the tapasvi's compassion, the Power that flows through him or her benefits the whole world.

Excerpted from Matruvani, 1999


de Amrita Varshini, el jueves, 25 de febrero de 2010 a la(s) 6:50 ·


The gift of India to the world is her culture of Self-Realization, her vision of raising human beings to the heights of God-consciousness. Modern society, disillusioned with the empty grandeur of materialism, looks to the perennial philosophies of the East for guidance and refuge. From ancient times to the present day, an unbroken succession of God-realized souls have taken birth in India to lead seekers of Truth to their goal.

It is not surprising that some self-seeking individuals have put on the garb of enlightened masters to take advantage of the thirst for spiritual guidance. The West has suffered much from this deception and has developed paranoia toward “Gurus.” Because of a few charlatans, we need not lose faith that genuine Masters exist. Because some quacks are practising medicine, do we cease to look for a reputable doctor to free us from our illness?

“Why does one need a spiritual guide?” you may ask. “After reading a few books, can’t I make my own way along the spiritual path?”

If one desires to become a doctor, one must study under the instruction of learned professors. Even after graduating from medical school, one interns in a hospital under the guidance of practicing doctors. We spend many years to fulfill our dream of becoming a doctor. What then of aspiring to realise the Supreme Truth?If we desire spiritual wisdom, we must seek out true spiritual Masters who have studied, practice and experienced Truth.

What distinguishes a true teacher from an impostor? In the Presence of an Enlightened Being, one feels a tangible aura of love and tranquility. We can observe the equal treatment that all receive regardless of status or fortune, religion or race, from one immersed in Divinity. Each word and action of a true Master serves to awaken people spiritually. No trace of ego or selfishness exists in a Mahatma, who, with open arms, receives and serves all.

The true Guru cannot be known by the intellect; a Satguru is beyond all logic and judgment, for the Satguru is an experience. The Satguru is not to be known by intellectual calisthenics but is recognised spontaneously by those of pure heart. Recognition can only be of that which was once known and the Satguru seems to be a new factor in our lives, so how is it that one recognises the Satguru? The Satguru is recognised for the true teacher is none other than our true self, our innate nature. 

Iswaro gururatmeti moorti bheda vibhagine|
Vyomavat vyapta dehaya tasmai Sri Gurave namah.||

The same principle is known as Iswara, as Guru or as the Atma (the Self)- there is no difference among the three; the difference, if any is perceived, is due to our marred perception. We see the Guru, God or the Self as we are. So if we approach the ocean with a cup – then we get a cupful of water, the bigger the vessel the more we are able to carry. There is no meaning in blaming the ocean for what we have.

Sometimes, out of innocence, spontaneity or simple curiosity, someone asks Amma a very pointed question. Amma responds in kind, speaking just a few words in such a way as to pierce right to the heart of the matter at hand. 

Q: Amma has followers all over the world. Do they all worship You?

Amma:- Amma worships them. All of them are my God. Amma does not have a God who dwells beyond the skies.

Q: How should the people see Amma? As God, Guru or Mother?

Amma:- As you like. I am only interested in serving you..

Q: How do You see those who don’t believe in You?

Amma: – For Amma, all children are alike — all are Her children.

Q: Why have You come down? 

Amma:- Son, it is the body that is coming and going, the Self remains unchanged. From birth itself Amma knew that God alone is the Truth.

Q: Why do you hug people?

Amma:- It is like asking the river why it is flowing..

Q: Amma, when somebody prostrates to you, why do you touch their body and salute them?

Amma:- Is not everything one and the same Truth? Amma bows down to the Truth. I bow down to my own Self.

Q: Does one take birth even after attaining Atmajnana ?

Amma:- One may do so for the protection of the world by one’s own will. Amma is ready to accept any number of births to serve the devotees and the suffering.

Q: Is it possible for us to get liberation in this birth?

Amma:- Do not say ‘for us.’ There is no group liberation. Liberation is attained in different births according to each one’s course of karma.

Q: I have been worshipping God for a long time, but there is no peace of mind. What should I do?

Amma:- Is it not the mind that has no peace? Eliminate the mind. Thus the problem is solved.

Q: I have no interest in sustaining the body, but I have the desire for God-Realisation. What should I do? 

Amma:- When one body is given up, another will be gained. To attain God, spiritual practices should be done. The body is needed for that; therefore, the thought to give up the body is wrong.

Journalist:- How did you feel speaking in Malayalam to a foreign audience? (After Amma spoke at the UN General Assembly, Geneva) 

Amma:-I never felt any difference. Just like I am talking to you, I was talking to them.

Q: What would you do if you were to rule the world? 

Amma:- I would be the sweeper. I would sweep everyone’s mind clean.

Q: Being a women, you have done great wonders. Are You proud to be a women? If yes, why? If no, why?

Amma:- Not what She could gain, but what She could give to others is most important for Amma. 

Q: So many Mahatmas have taken birth, yet why do the common man remain the same?

Amma:-Soap is available, but just because it is there, it doesn’t necessarily mean that everyone will use it. Only if you use the soap will you get clean.

Q: What is Your opinion regarding religious conversion? 

Amma:- Religion is something that a person has to choose for him- or herself. It cannot be forced upon others. To forcibly try to convert others from one religion to another is wrong.

Q: Why do political and religious leaders commit mistakes?

Amma:- Real followers of religious or political principles won’t commit any mistakes.


de Amrita Varshini, el Martes, 23 de febrero de 2010 a la(s) 10:08 ·

By Srila Bhaktivinode Thakura

yadi te hari-pada-saroja-sudha rasa-pana-param 
hrdayam satatam parihrtya grham kali-bhava-mayam bhaja godruma-kanana-kunja-vidhum

If you want your heart to be always absorbed in drinking the ambrosial mellows of the lotus feet of Lord Hari, then give up household life that is full of quarrels and strife, and just worship Lord Gaura, the moon of Godruma’s forest bowers.

na hi nityam anuksana-nasa-param
tyaja-gramya-katha-sakalam viphalam
bhaja godruma-kanana-kunja-vidhum

Material riches, youth, long duration of life, and royal happiness — none of these are eternal. At any moment they may be destroyed. Give up all useless topics of mundane conversation and just worship Lord Gaura, the moon of Godruma’s forest bowers.

ramani-jana-sanga-sukham ca sakhe
carame bhayadam purusartha-haram
bhaja godruma-kanana-kunja-vidhum

O Friend, ultimately the pleasure to be had in the company of beautiful young women turns to fearfulness and distracts one from the real goal of life. Just worship Lord Gaura, the moon of Godruma’s forest bowers with your mind intoxicated by the nectarine mellows of the holy name.

jada-kavya-raso na hi kavya-rasah
kali-pavana-gaura-raso hi rasah
alam anya-katha anusilanaya
bhaja godruma-kanana-kunja-vidhum

The taste of mundane poetry does not afford the sweet taste of actual poetry. The sweet mellows of true poetry are found in descriptions of Lord Caitanya, the savior of all souls in the Kali yuga. Enough with the study of any other topics! Just worship Lord Gaura, the moon of Godruma’s forest bowers.

bhaja godruma-kanana-kunja-vidhum

Krishna, the transcendental paramour, stands on the banks of the Yamuna with Radha, the daughter of Vrsabhanu, on His left side. He is absorbed in the pastime of playing soft, melodious songs on His flute. Just worship Lord Gaura, the moon of Godruma’s forest bowers, Lord Caitanya, who is non-different from the son of Nanda.

hari-kirtana-madhya-gatam sva-janaih
parivestita-jamunay abda harim
bhaja godruma-kanana-kunja-vidhum

He is Lord Hari, shining like molten gold and surrounded by His loving devotees in the midst of hari-kirtana, He is the only ocean of mercy for the Gaudiya Vaisnavas. Just worship Lord Gaura, the moon of Godruma’s forest bowers.

nava-khanda-patim yati-citta-haram
sura-sanga-nutam priyaya sahitam
bhaja godruma-kanana-kunja-vidhum

Just worship Lord Gaura, the moon of Godruma’s forest bowers — Lord Caitanya, who along with His beloved wife Visnu-priya is glorified by all demigods and saintly persons. His home, Navadvipa, is surrounded by the river Ganga, the daughter of the Himalayas. He is the Lord of Navadvipa and the stealer of the hearts of all sannyasis.

kali-kukkura mudgara-bhava-dharam
bhaja godruma-kanana-kunja-vidhum

Lord Gauranga is like a powerful hammer which smashes the sin and oppression of the mad-dog of the Kali-yuga. He is absorbed in distributing the holy name of Krishna, which is the greatest medicine to release one from the material existence. His transcendental form is beautiful , and His heart is full of compassion for the suffering, fallen souls of this world. Just worship Lord Gaura, the moon of Godruma’s forest bowers.

yad-abhiksa-mudeti mukhabja-tatau
tam akrsnam iha vraja-raja-sutam
bhaja godruma-kanana-kunja-vidhum

Compassion which is free from the duality of “friend” and “enemy” is always manifest of his lotus face. He is the son of Maharaja Nanda — Krishna, who has appeared in a golden form in the land of Navadvipa. Just worship Lord Gaura, the moon of Godruma’s forest bowers.

iha caupanisata-parigita-vibhur
dvija-raja-sutah puratabha harih
nija-dhamani khelati bandhu-yuto
bhaja godruma-kanana-kunja-vidhum

In this world and in the Upanishads He is celebrated as the all-pervading Supreme Lord. He appeared as the son of a brahmana and is Lord Hari Himself, with a shining complexion of molten gold. In His own abode He sports with His cowherd boy friends. Just worship this Lord Gaura, the moon of Godruma’s forest bowers.

avatara-varam paripurna-kalam
para-tattvam ihatma-vilasa-mayam
bhaja godruma-kanana-kunja-vidhum

He is the most wonderful of all avataras because He is the source of all other expansions of God. He is the Supreme Truth, enjoying His pastimes here in this world. He is the embodiment of the most confidential flows that exist in the ocean of rasa.

sruti-varna-dhanadi na yasya krpa
janane balavad-bhajanena vina
tam ahaituka-bhava-patha hi sakhe
bhaja godruma-kanana-kunja-vidhum

Without strong devotional worship and service, mere mundane scholarship, high family lineage, wealth and so on are not effective for invoking the causeless mercy of the Lord. O friend, just worship Lord Gaura, the beautiful moon of Godruma’s forest bowers, by the path of unmotivated devotion.

api nakra-gatau hrada-madhya-gatam
kama-mocayad-arta-janam tam ajam
avicintya-balam siva-kalpatarum
bhaja godruma-kanana-kunja-vidhum

In His appearance as Hari, the Lord liberated Gajendra, the king of elephants, from the grasp of the crocodile in the lake, and in His appearance as Sri Caitanya, He delivered King Gajapati Prataparudra from the jaws of the kali-yuga crocodile who was lying in the lake of politics. Lord Sri Caitanya is unborn, possesses inconceivable power ,and is likened to an auspicious desire tree. Just worship Lord Gaura, the moon of Godruma’s forest bowers.

vara-varna-dharo harir avirabhut
tam ajasra-sukham muni-dhairya-haram
bhaja godruma-kanana-kunja-vidhum 

Lord Krsna, who was pleased with the penances and austerities of Indra and the Surabhi cow, appeared in this world as Lord Caitanya, possessing a golden complexion. He is eternal happiness and the captivator of the intelligence of all learned sages. Just worship Lord Gaura, the moon of Godruma’s forest bowers.

abhilasa-cayam tad-abheda-dhiyam
asubham ca subham tyaja sarvam idam
anukulataya priya-sevanaya
bhaja godruma-kanana-kunja-vidhum 

Give up all worldly desires, monistic meditation and relative conceptions of inauspiciousness and auspiciousness. In a favorable mood, with loving devotion, just engage yourself in just worshipping Lord Gaura, the moon of Godruma’s forest bowers.

bhaja godruma-kanana-kunja-vidhum 

Remaining devoted to the service of the Vaishnavas, being addicted to drinking the sweet nectar of the name of Hari, and with a mentality endowed with modesty, humility, and compassion, just worship Lord Gaura, the moon of Godruma’s forest bowers.

vada yadava madhava krsna hare
vada rama janardana kesava he
vrisabhanu-suta-priya-natha sada
bhaja godruma-kanana-kunja-vidhum 

Always worship Lord Gaura, the beautiful moon of Godruma’s forest bowers, and call out to the Lord,” O Yadava, ! O Madhava O Krishna, O Hari, O Rama O Janardana, O Keshava, O beloved Lord of Radha!”

vada yamuna-tira-vanadri-pate
vada gokula-kanana-punja-rave
vada rasa-rasayana gaura-hare
bhaja godruma-kanana-kunja-vidhum 

Just worship Lord Gaura, the moon of Godruma’s forest bowers and call out to the Lord “O Lord of the Vrindavana forest, which lies along the banks of the Yamuna! O Lord of Govardhana Hill! O sun of the forest of Gokula! O giver of life to the rasa dance.! O Gaurahari!

cala gaura-vanam nava-khanda-mayam
patha gaura-hares caritani muda
lutha gaura-padankita-ganga-tatam
bhaja godruma-kanana-kunja-vidhum 

Go to Navadvipa, the land of Lord Caitanya, Read and recite with great joy the wonderful pastimes of Lord Gaurahari. Roll about in ecstasy on the banks of the Ganges, which are marked with the footprints of Lord Caitanya, and just worship Lord Gaura, the moon of Godruma’s forest bowers. Remember the wonderful pastimes of Gaura and Gadadhara.

smara gaura-gadadhara-keli-kalam
bhava gaura-gadadhara-paksa-carah
srinu gaura-gadadgara-caru-katham
bhaja godruma-kanana-kunja-vidhum 

Become a servant of Gaura and Gadadhara. Listen to the beautiful narration’s concerning Gaura and Gadadhara and just worship Lord Gaura, the moon of Godruma’s forest bowers. 


de Amrita Varshini, el sábado, 20 de febrero de 2010 a la(s) 16:07 ·

Amma with Sri Vilasrao Deshmukh, Mumbai
 Letter from Amma.... Darling children, 

Some of Amma's children may doubt, "What need does an ashram have to run hospitals?" Children, didn't the Lord incarnate as Dhanvantara Moorthi? Thus, He showed through His own example that medicine and treatment are very relevant. The shastras also tell that it is important to sustain the body. This seems to be correct if we also examine the history of Mahatmas who have lived until now. Sri Ramakrishna, Ramana Maharshi and Swami Vivekananda all underwent treatment when they fell ill. They did not refrain from treatment, saying, "I am Brahman, not the body." 

Since it is the nature of the body to become sick, it's important to preserve the body by undergoing the required treatment. We can make fire only if there is firewood. Likewise, in order to know the Atma, it is necessary to preserve the instrument. Therefore hospitals and treatment are not contradictory to or incompatible with spirituality. All those are helpful in maintaining the body, which is a means to know the Self.

There are a lot of children who stay in the ashram who were inspired by meeting Amma. They are both Western and Indian. Among them, there are those that have been doctors. They want to stay with Amma. And Amma wanted to give them an opportunity to engage in selfless service to the world. How many people are there who can meditate 24 hours a day? Very few. That being so, what will the remaining majority do after their initial meditation hours? If one sits idle, a lot of unwanted thoughts will crop up in the mind. These thoughts are also a form of action. In such a situation, if they do some service with their hands and feet it will benefit them as well as the world.

There may be people who say, "We desire only liberation, we do not need any treatment. If we die out of sickness, let it be." Amma would say that to attain liberation, it requires the grace of the Lord. In order to receive grace one should have mental purity, there is need for desireless service. One becomes deserving for grace only through selfless, unmotivated actions. To do such selfless actions, one needs to have a body. To maintain the body, it is necessary to take treatment at the time of illness.

Jnana (knowledge) and bhakti (devotion) are two sides of a coin. But nishkama karma (desireless action) is the seal on that coin. A coin becomes valuable only if there is a seal on it. Devotion and action are the two wings of a bird and knowledge is its tail. Only if these three are there, can it soar up to the heights.

In the olden days, disciples used to engage in service activities while living in gurukulas. They did not look upon it merely as action, but as a service to their Guru. In fact, action performed in dedication to the Guru is not action. It is real meditation. It is usually said that a disciple should serve the ashram considering it as the body of the Guru. Thereafter, he should be able to love and serve the whole world looking upon it as the body of the Guru. That is true meditation. The unbroken remembrance of that principle itself is meditation.

Everyone knows the story of the disciple who laid himself down in the Guru's paddy field in order to prevent the water from entering the field through a fissure in the ridge. The disciple did not consider the field as just a field. He was ready to sacrifice his own life to protect the harvest. Such an action cannot be called just an action. It is a moment when one forgets oneself. It is the peak of meditation. In the olden days, it was the disciples who did all the work in the gurukulas. They used to bring firewood from the forest; they used to tend to the cows. For them, each action was a sadhana, not mere action. For them it was meditation and service to the Guru.

There are hundreds of educated and experienced children who have come to join the ashram. How will it be possible for all of them to sit and meditate for the whole time? It is far better to engage in some activities beneficial to the world rather than sitting idle and polluting the mind with unnecessary thoughts. Each one can do service to his or her capability while continuing mantra japa. That will benefit oneself as well as the world. That brings mental purity and through this one progresses towards the goal. Nobody can attain the goal without putting forth effort. Whether it is spirituality or materialism, effort is unavoidable. What fulfils the effort and makes it sweet is the grace of God. And it is the selfless attitude that makes one deserving to receive the grace of God.

While engaged in selfless service, some of my children may fear, "Oh, I don't get even a moment to think about the Lord because of all this work. All my time is lost on these activities. Will my life be wasted?" and so on. Children, one who does desireless service need not wander anywhere in search of God. The real temple of God is in the heart of one who is engaged in unmotivated service.

That is how so many institutions have come up in this ashram. A few children who were experienced in the education field joined here. They started educational institutions. Those who have studied computer science started computer institutes. The children with engineering degrees began constructing buildings for the ashram. And when children who were doctors joined here, the ashram began to run hospitals. These activities are not just work for them, but part of their sadhana. It is meditation and service to the Guru. Amma would say that even the breath of one who serves the world, forgetting oneself, is beneficial in every way.

A few Vedantins would say that action, through service to the world, will lead to new vasanas (tendencies). It is just an argument of the lazy. The Lord says in the Gita, "O Arjuna, in the three worlds, I do not have any necessity to engage in action. Yet I continue to engage in action." Performing action without attachment, with the attitude of "He, not I, is the doer, and I am merely an instrument" does not bind one. It leads only to liberation. Everywhere in the Gita, self-effort is given utmost importance.

Even the Vedantins who say, "I am Brahman, what need is there for me to engage in action?" seek treatment when they become sick. They want their meals ready exactly by 12 o'clock. They want their mattresses ready by 10 in the evening. If such services are required by them, why don't they think that such service is needed for the world also? If one has the attitude that everything is the non-dual Self, then one has nothing to reject but accepts everything. Disrelessness is the true measure of spiritual greatness.

Some others say, "Sannyasins should retire to the Himalayas." Children, selfless service to the world is the beginning of Self-inquiry. That is also the culmination of it. Our duty towards God is our compassion to the poor and suffering. Our greatest obligation in this world is to serve our fellow beings. God does not require anything from us. He is ever full. The sun doesn't require the light of a candle. God is the sustainer of the whole world. He is the embodiment of love and compassion. We can grow only if we imbibe that love and compassion. A sannyasi strives to love without attachment and to serve without expectation. He gives up the burden of selfishness and accepts the burden of serving the world.

Only if we love and serve the entire creation can we become a fit vessel for His grace. Engaging in meditation without purifying the mind through desireless service is fruitless, like pouring milk into an unclean vessel. But we often forget this truth. We forget our obligation to serve the suffering people. We go to temples, circumambulate the temple, repeating the names of the Lord; however, we drive away invalids stretching out their hand for a morsel of food. Children, real worship of the Lord is the compassion we extend towards the suffering.

Once a man wandered everywhere in search of God. Nowhere could he see the Lord. Finally, exhausted he sat beneath a tree. He happened to see a husband and wife pass by him in total joy. Seeing the joy in their faces, he wanted to know where they were going. He followed them and reached a colony of lepers. This couple cleansed the wounds of the lepers and applied medicine to them. They served the food they had brought. They consoled them with loving words. Seeing all this the man in search of God could not contain his joy. He cried out, "I have seen God! I have seen God!" Hearing him, others thought that he was mad. "Where is the God that you have seen?" they asked him. The man replied, "Where there is compassion, God is there. God dwells in the hearts of the compassionate. Children, consoling the sorrowful is a sadhana greater than meditation. Meditation is as invaluable as gold. However, if one has compassion for his fellow beings, it is like gold with fragrance. Its value and greatness is beyond all words. Therefore, my children, enter into the midst of the suffering and sorrowful.

However, even as you serve them, try to give them good samskaras also. It is not enough to give good food to the hungry. Even when the hunger is appeased, after sometime, one will again feel hungry. Therefore, you should teach them spiritual principles. Make them understand the nature of the world and the purpose of human life. If so, in all circumstances they will learn to lead their lives in happiness and contentment. Only then will your service become complete.

Today, everyone is interested in looking at those who are higher than them. Yet they are unconcerned about the plight of these who are less fortunate than them. Amma remembers a story: There was a woman who worked as a maid in a rich man's house. She was a widow and her only daughter was handicapped. The woman would bring her daughter along when she went to work. The rich man also had a daughter. This girl loved the maid's daughter very much. She would shower her with love, telling stories and giving her delicious edibles. The father didn't like this at all. Everyday, he would scold his daughter, "Daughter, you should not play with that handicapped, dirty girl. Why do you spend so much time with her?" His daughter wouldn't answer. The father thought it was because she didn't have a playmate that she mixed with the servant's daughter. He brought the daughter of his friend to the house. His daughter greeted the new child and was friendly with her. However, she continued to spend a lot of time with the servant's daughter, showering her with love as before. Then the father asked, "Daughter, don't you like the friend who I've brought for you?" The daughter said, "I liker the girl you brought for me, but may I tell you one thing? Even if I don't love the girl you brought, there are many others who are ready to love her. On the other hand, if I don't love this girl, who else will love her? She has no other relative."

Children, this should be the attitude that we have. We should love the poor and suffering whole-heartedly. We should uplift them, going down to their level. That is our obligation to God.

Some of you may ask, "If selfless service is so great, what is the need for meditation and tapas (austerities)?" Children, if an ordinary man is like an electrical post, a tapasvi is like a transformer. One can acquire immense power through tapas. It is like conserving energy, constructing a dam over a river with nine tributaries. However, one should be ready to dedicate even the power acquired through tapas for the good of the world. One should be prepared to sacrifice everything, like an incense stick which spreads out its fragrance around the world while burning itself out. God's grace will definitely flow to such an expansive heart.

Children, we should cultivate a heart filled with compassion. We should thirst to serve the suffering people. In any circumstance, we should have the readiness to engage in service for the good of the world.

Many people meditate in order that the third eye will open after the two eyes that see the world go blind. Such a thing will never happen. We can never close our eyes to the world in the name of spirituality. Self-Realization is the ability to see ourselves in all beings, even while our two eyes are wide open. We should be able to love and serve others, seeing ourselves in them. That is the fulfillment of spiritual practice. 

Originally published in the souvenir "Amritakripa '98," brought out to commemorate the inauguration of AIMS, Amma's super specialty hospital in Kochi, Kerala.


de Amrita Varshini, el Viernes, 19 de febrero de 2010 a la(s) 8:54 ·

Prayers and meditations by HH Bhakti Thirtha Swami Krishnapada Excerpted from the book 'Beggar' - Take away my will Krsna, I am Yours. Force me to do what is right and best. Use me as you like. You be my intelligence. You be my mind. You act as my will. I don't know what is best for me. In this lifetime I am trying so hard and nothing is working. I ask you to put me in the right place, at the right time, for the right thing. Whatever is best, whether it is auspicious or inauspicious; bring upon me what I need. My desire, my intelligence, even my will, they are all contaminated. I offer them all to you, my dear Lord Syamasundara. I am Yours. You do with me what is best. Help me to be eager to accept not in a grudging mood, but with real zeal and enthusiasm, as I submit myself and ask what can I do?


de Amrita Varshini, el Martes, 16 de febrero de 2010 a la(s) 9:42 ·

By Srila Saccidananda Bhaktivinode Thakura  The people of India and other countries may be divided into two categories- the asslike and the swanlike. Of these two, the asslike are in the majority. The swanlike are in the minority. Swanlike people abstract the purport of the scriptures for their own advancement and thus benefit themselves. 

Everyone has the right to discuss spiritual topics. Yet people are divided into three categories according to their qualifications. Those who do not posses independent power of discrimination are in the first category and are called neophytes, or those with soft faith. They have no alternative to faith. If they do not accept whatever the compilers of the scriptures write as the order of the Lord, then they fall down. They are qualified only for understanding the gross meanings of the science of Krsna; they have no qualification for understanding the subtle meanings. Until they gradually advance by good association and instruction, they should try to advance under the shelter of faith. Those who have not yet succeeded in connecting faith with argument are second grade persons, or madhyama-adhikaris. And those who are expert in connecting these two are perfect in all respects. They are able to attain perfection by utilizing material resources in their independent endeavors. They are called topmost persons, or uttama-adhikaris.  

Sectarianism is a natural byproduct of the Absolute Truth. When acaryas first ascertain and instruct the Truth, it is not polluted with sectarianism. But the rules and regulations received through disciplic succession regarding the goal and the method of achieving it are changed in due course of time according to the mentality and locale of the people. A rule that is followed by one society is not necessarily accepted in another society. That is why one community is different from another. As a community gradually develops more respect for its own standards, it develops hatred towards other communities and considers their standards inferior. These sectarian symptoms are seen in all countries since time immemorial. This is prominent amongst neophytes and found to some extent amongst madhyama-adhikaris. Amongst uttama-adhikaris, however, there is no trace of sectarianism. Adherence to a particular standard is the prominent symptom of a society. There are three types of standards-alocakagata, alocanagata, and alocyagata. Alocakagata is when sectarianists accept some external signs. Examples of alocakagata are tilaka, neck beads, saffron robes, and the baptism that is practiced abroad.  

The different activities practiced in the process of worship are called alocanagata. Examples of alocanagata are sacrifices, austerities, fire sacrifices, vows, studying scriptures, deity worship, constructing temples, respecting the purity of various trees and rivers, dressing like sannyasis, acting like acaryas, dressing like brahmacaris or grhasthas, closing one s eyes, respecting particular types of books, rules and regulations in eating, and respecting the purity of particular times and places. The examples of alocyagata are attributing personalism or impersonalism on the Supreme Lord, installing deities, exhibiting the mood of an incarnation of the Lord, speculating on heaven and hell, and describing the future destination of the soul. The different forms of these spiritual activities create divisions of sectarianism.  

Differences that arise from places, times, languages, behaviors, foods, dresses, and natures of various communities are incorporated within people s spiritual practices and gradually make one community so completely different from another community that even the consideration that everyone is a human being may cease to exist. Due to these differences there is disagreement, cessation of social intercourse, and fighting, even up to the point of killing one another. When an asslike mentality becomes prominent within the kanistha-adhikaris, they certainly indulge in these things. But if they develop a swanlike mentality, then they do not take part in quarrels; rather, they endeavor to attain a higher level. Madhyama-adhikaris do not quarrel so much about external standards, but they are always attacked by philosophical disagreements. Sometimes they condemn the standards of neophytes and establish their own standards as superior. They condemn the neophytes deity worship in order to establish the worshipable Lord as formless. In such cases, they are also considered asslike people. Otherwise, if they had a swanlike mentality and a desire to attain a higher level, they would respect others practices and inquire about higher topics.  

Contradictions actually arise only due to asslike mentality. Swanlike persons consider the necessity for different practices according to one‘s qualification, so they are naturally detached from sectarian quarrels. In this regard, it should be understood that both asslike and swanlike people are found amongst the kanistha-adhikaris and madhyama-adhikaris. I do not expect that asslike people will accept this book with respect. If neophytes and madhyama-adhikaris become completely indifferent in regard to the contradictions found in various practices and try to advance further, then they become swanlike persons. Then they are our respectable and dear friends. Although swanlike personalities may accept a particular practice from birth or childhood according to instructions they have received, they nevertheless remain indifferent and nonsectarian.  

The religious principles that will be explained and established in this book are very difficult to name. If these principles are given a particular sectarian name, then other sects will oppose them. Srimad Bhagavatam has therefore extablished sanatana-dharma as satvata-dharma, or religious principles related with the Absolute Truth. Another name for these religious principles is Vaisnava-dharma. Asslike Vaisnavas fall into the categories of Saktas (followers of Durga), Sauras (followers of the sun-god), Ganapatyas (followers of Ganesa), Saivites (followers of Siva), and Vaisnavas (followers of Visnu). But swanlike Vaisnavas are nonsectarian and, therefore, rare. These five types of above-mentioned spiritualists, as found in India, are named according to their respective qualifications. Human beings have two types of tendencies-arthic, or material, and paramarthic, or spiritual. Material tendencies include maintaining the body, constructing a house, marrying, begetting children, studying, earning wealth, material science, factory work, acquiring and maintaining assets, and accumulating piety. Although there are some similarities between the activities of human and animals, the material endeavors of humans are nevertheless superior to the natural tendencies of animals. If after executing their material activities human beings do not take shelter of their constitutional activities, then they are called two-legged animals.  

The constitutional activities of a pure soul are called sva-dharma, or one s prescribed activities. The sva-dharma of a living entity is prominently manifested in his pure state of existence. In one s pure state of existence this sva-dharma is present in the form of spiritual activities. All the above-mentioned material tendencies become succesful when dovetailed with spiritulal activities, otherwise they cannot independently help one attain the highest goal. From engagement in material activities up to the awakening of spiritual activities is called the preliminary stage of God consciousness. From this preliminary stage up to the uttama-adhikari stage there are innumerable levels. 

Inquiring about truth of the material world is called Sakta-dharma, because the predominating deity of the material world is goddess Durga. All behavior and practice instructed in Sakta-dharma is helpful only in the preliminary stage. Such behavior and practice is meant to bring one closer to spiritual life, and materialistic people may be attracted by this only until they begin to inquire about the Supreme Absolute Truth. 

Sakta-dharma is the living entities initial spiritual endeavor, and it is extremely essential for people of that level. When the preliminary stage is further strengthened, one attains the next level. One then considers the energy of work and the superiority of heat over dull matter, and one therefore accepts the sun-god, who is the source of heat, as one s worshipable deity. At that time, Saura-dharma is awakened. Later, when one considers even heat as dull matter and animal consciousness as superior, one attains the third stage, Ganapatya-dharma. In the fourth gross stage, Lord Siva is worshiped as the pure consciousness of the living entities, and Saiva-dharma manifests. In the fifth stage, the consciousness of the living entity worships the supreme consciousness, and thus Vaisnava-dharma is manifest. By nature, there are five types of paramarthic dharmas, or spiritual duties, which have been known throughout the world by different names at different times. If one considers all the different dharmas that are current in India and abroad, one can see that they certainly fall within these five categories.  

The religious principles taught by Mohammed and Jesus Christ are similar to the religious principles taught by Vaisnava sects. Buddhism and Jainism are similar to Saiva-dharma. This is scientific consideration of truths regarding religious principles. 

Those who consider their own religious principles as real dharma and others religious principles as irreligion or subreligion are unable to ascertain the truth due to being influenced by prejudice. Actually religious principles followed by people in general are different only due to the different qualifications of the practitioners, but the constitutional religious principles of all living entities are one. It is not proper for swanlike persons to reject the religious principles that people in general follow according to their situation. Therefore, with due respect to the religious principles followed by people in general, we will now discuss the living entities constitutional religious principles.  

Satvata-dharma, or nonsectarian Vaisnava-dharma, is the living entities constitutional, or eternal, religious principles. The Vaisnava principles that are found in the Mayavada-sampradaya are only indirect imitations of those principles. When such sectarian Vaisnava principles become transcendental, that is, when they are freed from impersonalism, then they become Satvata-dharma, or religious principles related with the Supreme Truth. 

The different sampradayas, namely dvaita (dualism) dvaitadvaita (simultaneous oneness and difference), suddhadvaita (purified oneness), and visistadvaita (specific monism) that are found in satvata-dharma are nothing but wonderful varieties of sentiments within the Vaisnava science. Actually the various sampradayas are not the result of differences in the basic truth. Impersonalism is diametrically opposite to the science of bhakti. Those Vaisnavas who have accepted impersonalism are not pure Vaisnavas.  

Excerpted from the Introduction to Sri Krishna-samhita


de Amrita Varshini, el Domingo, 14 de febrero de 2010 a la(s) 7:02 ·

By Srila Saccidananda Bhaktivinode Thakura

We do not mean to say that Reason is a foolish principle. On the contrary we do not find better admirers of Reason than our humble selves. We hold that man's superiority amongst all created beings consists in man's possessing the noble gift of Reason. 

What we maintain is this, that independent of this noble principle there is another higher gift in man which goes by the name of Love. Reason helps Love to maintain its proper bounds in the Spiritual world.

Love often tends to degrade itself by exercising its function on objects other then God and converts itself into lust for women, wine, meat and gold. Here Reason advises her to rise higher till she reaches her proper sphere above. 

Thus we find that the object of Reason is to help Love and not to create it. Reason may be properly styled as the servant of Love and must always be subject to her in all her hopes, aspirations, and holy works. 

The Rationalist on the contrary considers Reason as all and all! This is a degradation of humanity! The progressive Rationalist, on the other hand, believes in the principle of love, but attempts to make her the maid-servant of Reason! This is another error! He makes spiritual love sometimes a prisoner in the jails of Reason! Love wants to soar on her spiritual wings to a realm where the Jailor (Reason) cannot go and the latter is sure to tie up her wings for fear lest she goes to an unworthy place! 

Love utters sounds of a spiritual character peculiar to herself, but Reason, having no pervious experience of it, mistakes it for a disease and administers medicine for her cure!! Thus it is that the natural strength of the Queen of our Soul is crippled by artificial administration of the dry principle of Reason and she rests in us as if a bird taken in a cage! Oh! What a havoc doth Reason commit by abuse of his power. Oh! Shame to the Rationalist! God help the man!! 

Theist take care of those amongst you who mix with you only by assuming the name of Theist but are in fact Rationalists of a very dry character. They are divisible into two classes vis. the designing and the dupes. The designing Theist is he who is in fact a Rationalist but by assuming the name of Theist wants to degrade the sincere by his bad influence. He that calls himself a Theist in order to get rid of the name of Rationalist but still holds Love in subjection to Reason is a dupe because he is unable to find out his own position. The sincere Theist should however take care of both of them and preserve the sovereignty of Love over Reason and his comrades. 

Excerpted from the article The Temple of Jagannath at Puri, 
September 15, 1871. 

Siva, Krsna, Guru, and Sisya

de Amrita Varshini, el Viernes, 12 de febrero de 2010 a la(s) 6:19 ·

By Srila Giriraj Swami

A Lecture by Giriraj Swami
Srimad-Bhagavatam 4.4.22
December 2, 2007
Juhu, Bombay

We read from Srimad-Bhagavatam, Canto Four, Chapter Four: “Sati Quits Her Body.”


naitena dehena hare krtagaso
dehodbhavenalam alam kujanmana
vrida mamabhut kujana-prasangatas
taj janma dhig yo mahatam avadya-krt


na—not; etena—by this; dehena—by the body; hare—to Lord Siva; krta-agasah—having committed offenses; deha-udbhavena—produced from your body; alam alam—enough, enough; ku-janmana—with a contemptible birth; vrida—shame; mama—my; abhut—was; ku-jana-prasangatah—from a relationship with a bad person; tat janma—that birth; dhik—shameful; yah—who; mahatam—of the great personalities; avadya-krt—an offender.


You are an offender at the lotus feet of Lord Siva, and unfortunately I have a body produced from yours. I am very much ashamed of our bodily relationship, and I condemn myself because my body is contaminated by a relationship with a person who is an offender at the lotus feet of the greatest personality.

PURPORT by Srila Prabhupada

Lord Siva is the greatest of all devotees of Lord Visnu. It is stated, vaisnavanam yatha sambhuh. Sambhu, Lord Siva, is the greatest of all devotees of Lord Visnu. In the previous verses, Sati has described that Lord Siva is always in a transcendental position because he is situated in pure vasudeva. 

Vasudeva is that state from which Krsna, Vasudeva, is born, so Lord Siva is the greatest devotee of Lord Krsna, and Sati’s behavior is exemplary because no one should tolerate blasphemy against Lord Visnu or His devotee. Sati is aggrieved not for her personal association with Lord Siva but because her body is related with that of Daksa, who is an offender at Lord Siva’s lotus feet. She feels herself to be condemned because of the body given by her father, Daksa.

COMMENT by Giriraj Swami

We have been reading the conversation between Sati and her father Daksa, who had blasphemed Lord Siva in the sacrificial arena. Sati is the wife of Lord Siva, and later, after hearing about the offense, she decided to approach her father to try to persuade him to give up his offensive mentality. But Daksa was unable to appreciate Sati’s good instructions. It is common that a parent considers himself to be in a superior position to a child and therefore does not take the good advice of the child seriously. But a learned person or a noble person will take good instructions from anyone. He can take gold from a dirty place, and he can also take good instructions from anyone.

After serving in India for three years I became very sick. At the time, none of Prabhupada’s disciples would leave India, because they knew that Prabhupada wanted them all to stay and serve in India. So I never even considered leaving India an option, but I was unable to recover my health, and eventually Srila Prabhupada himself said that as long as I remained there I would not be able to recover. So I went to Los Angeles, and after some days Srila Prabhupada came there from India. At first I couldn’t even come to his room to hear him speak, because I was so weak, but gradually I did recover. 

Once, I was in his room in the afternoon when he would make himself available to meet people, and Hrdayananda dasa Goswami’s mother came to meet Srila Prabhupada. He began to tell her about Devahuti and Kapila—that Devahuti was Kapila’s mother but that because Kapila was an elevated spiritual personality, Devahuti took instruction from him. Thus Srila Prabhupada told Hrdayananda Maharaja’s mother that she should be prepared to take instruction from her son, because he was spiritually advanced. Of course, she was seeing her son in her own way. One of the first things that Srila Prabhupada said to her was “Your son is very intelligent,” and she replied, “Yes, Howard always was a good student.” In any case, Srila Prabhupada spoke the truth, and she heard it.

Sati was trying to give some good instruction to her father, but because he was so polluted by envy and offensiveness towards Lord Siva, he could not appreciate it. Therefore she felt condemned by her relationship with Daksa, her father, and decided to give up her body, because her relationship with him brought her so much distress. In the next verse she will explain that sometimes her husband, Lord Siva, would refer to her as Daksayini, the daughter of Daksa, and that thinking of Daksa, all of her happiness would disappear, because she would be reminded of Daksa’s offensiveness toward Lord Siva, who was not only her husband but also a great soul (mahatam). She repudiated her relationship with her father because he was mahatam avadya-krt, an offender against great personalities. All devotees are great personalities (mahats, or mahatmas). Anyone who surrenders to Krsna (Vasudeva) is a great personality (sa mahatma su-durlabhah). And, as Srila Prabhupada quotes in the purport, among all of them, Lord Siva is the greatest (vaisnavanam yatha sambhuh). So to be an offender against Lord Siva is very serious, and thinking of Daksa’s offensiveness made Sati feel very bad. 

Earlier, Sati had said that because she had heard blasphemy of Lord Siva she should give up her body. Actually, if one is able, when one hears blasphemy of a great soul, of a Vaisnava, one should cut out the tongue of the offender, kill him, and then give up one’s life. But because Daksa was Sati’s father, she thought it inappropriate to kill him. She considered, “Instead of killing him, I will kill that part of his body that belongs to me—that is, the body that I got from him.” 

What is the body? The body is just a bag of chemicals. In and of itself, the body has no value. Sati knew the process of yoga. Great yogis can leave their bodies at will. So she had decided to give up her body, which was contaminated by her relationship with an offender against great souls, by the process of yoga.

Why is Lord Siva considered the greatest Vaisnava? Because he is always absorbed in thought of Vasudeva (Krsna). The state in which one can always be absorbed in Krsna consciousness, in thought of Vasudeva, is called vasudeva, or suddha-sattva, a state transcendental to the material modes of nature. When one is completely freed from the influence of material nature, he comes to the stage of suddha-sattva, or vasudeva, in which Vasudeva, or Krsna, is revealed. Vasudeva is also the name of Krsna’s father, and in a very literal, transcendental way Krsna (Vasudeva) appears from His father (Vasudeva). This fact is explained, and elaborated on in a profound purport by Srila Prabhupada, in the Tenth Canto of Srimad-Bhagavatam, Chapter Two: “Prayers by the Demigods to Krsna in the Womb.”


tato jagan-mangalam acyutamsam
samahitam sura-sutena devi
dadhara sarvatmakam atma-bhutam
kastha yathananda-karam manastah


Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devaki. Devaki, having thus been initiated by Vasudeva, became beautiful by carrying Lord Krsna, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon.

PURPORT by Srila Prabhupada

As indicated here by the word manastah, the Supreme Personality of Godhead was transferred from the core of Vasudeva’s mind or heart to the core of the heart of Devaki. We should note carefully that the Lord was transferred to Devaki not by the ordinary way for a human being, but by diksa, initiation. Thus the importance of initiation is mentioned here. Unless one is initiated by the right person, who always carries within his heart the Supreme Personality of Godhead, one cannot acquire the power to carry the Supreme Godhead within the core of one’s own heart.

When Vasudeva was sustaining the form of the Supreme Personality of Godhead within his heart, he appeared just like the glowing sun, whose shining rays are always unbearable and scorching to the common man. The form of the Lord situated in the pure, unalloyed heart of Vasudeva is not different from the original form of Krsna. The appearance of the form of Krsna anywhere, and specifically within the heart, is called dhama. Dhama refers not only to Krsna’s form, but to His name, His form, His quality, and His paraphernalia. Everything becomes manifest simultaneously. Thus the eternal form of the Supreme Personality of Godhead with full potencies was transferred from the mind of Vasudeva to the mind of Devaki, exactly as the setting sun’s rays are transferred to the full moon rising in the east.

Commenting upon this verse, Sri Viraraghava Acarya writes, vasudeva-devaki jatharayor hrdayayor bhagavatah sambandhah. The Supreme Lord’s entrance into the womb of Devaki from the heart of Vasudeva was a heart-to-heart relationship.


When a devotee comes to the stage of vasudeva, as was the case with Krsna’s father Vasudeva, he acquires the power to carry the Supreme Personality of Godhead within his heart. Not only the form of the Lord but His associates, His pastimes, His abode—everything—is manifest in the heart of the pure devotee. When the pure devotee has the power to carry the Lord within his heart, he also has the power to transfer the Lord to the heart of another devotee who is qualified, and that transferring of Krsna from the heart of the pure devotee to the heart of, in fact, another pure devotee, is called diksa (initiation)—a very deep process.

Such statements naturally give rise to the question, How do we know if someone is in the vasudeva status, if he has the power to carry Krsna in His heart and thus give Krsna to us? Now, that may be a difficult question to answer, because, as Srila Prabhupada writes in Sri Caitanya-caritamrta, there are different ways of seeing the spiritual master. One is the objective way, and the other is the subjective way. “There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple’s spiritual consciousness by means of relevant instructions. Thus the instructions in the science of devotion are differentiated in terms of the objective and subjective ways of understanding. The acarya in the true sense of the term, who is authorized to deliver Krsna, enriches the disciple with full spiritual knowledge and thus awakens him to the activities of devotional service.” (Cc Adi 1.47 purport) The subjective way is a little difficult—because it is subjective. We are dealing with things we may be unable to see. The objective way is easier, because we are dealing with things that we can perceive directly with the senses, even senses that are not completely purified. 

Srila Prabhupada has said in many places that we can recognize someone as a bona fide spiritual master if he repeats the message of Krsna; he gives relevant instructions which if followed can elevate the disciple to the level of Krsna consciousness, to the stage of vasudeva. Thus, Srila Prabhupada said that the spiritual master is like a peon. He just delivers the message of Krsna. A peon, personally, might be a poor man, but he can deliver a parcel with a crore of rupees, with a million dollars, to you. And if he delivers a crore of rupees to you, you will be very happy. You won’t criticize the peon—“Oh, you are just a poor man. You get a thousand rupees a month.” You will think, “Oh, you have brought me a crore of rupees. I am very grateful.” Similarly, whatever the preacher’s personal assets may be, if he delivers the message of Krsna purely, as it is, he is giving you the greatest gift, and if you follow the instructions of Krsna that he delivers, you will eventually be purified and come to the vasudeva platform. 

nitya-siddha krsna-prema ‘sadhya’ kabhu naya
sravanadi-suddha-citte karaye udaya

“Pure love for Krsna is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.” (Cc Madhya 22.107) Such pure love of Godhead is already there within the heart. It is not something to be gotten from someone else. It just has to be awakened. And the process by which it is awakened is hearing about Krsna from devotees. 

Srila Prabhupada gives the example that fire is in a match, although it is not manifest. But if you strike the match, the fire will come out. In the same way, love of Godhead is already there within the heart. We just have to strike the heart, and that love of Godhead will come out. The process of striking the heart is hearing and chanting about Krsna in the association of pure devotees. 

Anyone can deliver the message of Krsna purely—as it is—and anyone can receive the message and follow the process and thus come to the stage of vasudeva. That was Prabhupada’s mood—that each and every one of us should follow and preach and thus become guru.

yare dekha, tare kaha ‘krsna’-upadesa
amara ajnaya guru hana tara’ ei desa

He would tell us, as originally instructed by Sri Caitanya Mahaprabhu, “On My order, you become a guru.” “How do I become a guru? I don’t know anything.” “Yare dekha, tare kaha ‘krsna’-upadesa: whomever you meet, you just repeat the instructions of Krsna as they are found in the Bhagavad-gita and Srimad-Bhagavatam. It is a very simple business.”

Of course, one must practice as well as preach. One must at least chant sixteen rounds, follow the regulative principles, and repeat the message of Krsna as it is. If one does so, one’s preaching will be effective. In one purport (Cc Antya 4.103), Srila Prabhupada confirms the basic qualifications of guru. “Sanatana Gosvami clearly defines herein the bona fide spiritual master of the world. The qualifications expressed in this connection are that one must act according to the scriptural injunctions and at the same time preach. . . . 

The members of the Krsna consciousness movement chant a minimum of sixteen rounds a day, which can be done without difficulty, and at the same time they must preach the cult of Caitanya Mahaprabhu according to the gospel of Bhagavad-gita As It Is. One who does so is quite fit to become a spiritual master for the entire world.” These are the qualifications, and one can observe them objectively. 

But in the verse and purport from the Tenth Canto, Srila Prabhupada is speaking in the subjective way, about the internal qualification of a person to carry Krsna within his heart. Such a person must have reached the exalted position of suddha-sattva, completely beyond the modes of material nature. He must be a completely liberated, pure devotee—a maha-bhagavata, uttama Vaisnava. To him, Krsna is revealed within the heart. Dhama. Everything about Krsna is fully revealed, and therefore we can get Krsna more easily or more fully from him. Still, the process is through transcendental sound, through instruction (upadesa) and through mantra. 

When someone is on the platform of suddha-sattva, he is completely filled with suddha-sattva. He emanates it, and one can pick it up from him in any way—from his glance, from just being in his presence. Many devotees have remarked that the first time they saw Srila Prabhupada their hearts immediately melted and they began to cry. Often they first saw Srila Prabhupada when he arrived at an airport, and many devotees have reported that upon seeing Srila Prabhupada, ordinary people—not devotees or disciples—would bow down. They would bow, and tears would flow from their eyes. They would have experiences like they had never had before. There are some devotees who hadn’t decided to surrender but because of some association with devotees, or maybe just out of curiosity, they went to the airport to receive Srila Prabhupada. And then they experienced such changes in their consciousness, such transcendental ecstasy—just by seeing or being close to him—that they decided to surrender to him. 

That is the power of a pure devotee who can really carry Krsna within his heart. That suddha-sattva spiritual energy actually permeates the person’s whole being. As described in the Bhakti-rasamrta-sindhu, suddha-sattva-visesatma: one’s whole being is infused with suddha-sattva, beginning in the stage of bhava. 

Srila Prabhupada has given the example of iron in fire. If you put an iron rod in fire, it will gradually become hotter and hotter until finally it becomes red-hot. And when it is red-hot, it no longer acts as iron but acts as fire; it glows with heat. It becomes as good as fire. In the same way, if we place ourselves in Krsna, in Krsna consciousness, through the process of hearing and chanting and remembering Krsna, we gradually become more and more Krsna-ized until finally we become fully Krsna-ized, fully spiritualized. Then, even though we are still in the physical body, the body no longer acts materially; it acts spiritually, only in service to Krsna, because it is completely infused with suddha-sattva. 

Paraphrasing the suddha-sattva verse from the Bhakti-rasamrta-sindhu, which describes bhava-bhakti, Srila Prabhupada has written in The Nectar of Devotion (Chapter 17): “At that time one’s heart becomes illuminated like the sun. The sun is far above the planetary systems, and there is no possibility of its being covered by any kind of cloud; similarly, when a devotee is purified like the sun, from his pure heart there is a diffusion of ecstatic love which is more glorious than the sunshine.” 

When we associate with a devotee in the vasudeva state, we can catch the rays of the sun of ecstatic love that emanate from the devotee’s heart. The pure devotee who carries Krsna in his heart carries within him the sun of ecstatic love, and the rays of that sun emanate and can touch anyone—and when one is touched, one can be transformed. 

There were people who got a glimpse of divine love in Prabhupada’s presence and were permanently transformed. They took up the process of bhakti-yoga, and they will eventually come to the stage of pure love for Krsna. But there were others who experienced the potency of the pure devotee but didn’t really take up the process, or who took it up briefly but didn’t stick to it. Why this difference? The answer is that not only must the guru be qualified, but the disciple must be too. Not only was Vasudeva qualified to carry Krsna and transfer Him; Devaki was qualified to receive Him and hold Him. So both the guru and the disciple must be qualified. Devaki was qualified to receive Krsna from her husband Vasudeva, from his heart into her heart, and she was able to bear Krsna within herself until eventually He emerged in His manifest form, which everyone could see, and thus began krsna-lila.

So the recipient, or disciple, must also be qualified, and so Srila Prabhupada sometimes gave the example of conception. For conception to take place the male must be potent and the female must be fertile. Similarly, for the transmission of transcendental knowledge to take place, the speaker must be bona fide and the audience must be sincere—eager. Both must be qualified. 

It is very interesting, because here in the Tenth Canto we are dealing with something that resembles conception but is actually completely spiritual. Srila Prabhupada, to explain the spiritual process of the transmission of transcendental knowledge, brought it down to the example of conception, which is something we can understand. If the preacher or spiritual master is potent—if he can present the message as it is—and if the audience or disciple is receptive—able to accept the message as it is within the heart and follow the instructions—then the genuine transferal of spiritual knowledge can take place.

Often we think, “Who is qualified to give me transcendental knowledge?” But we should also ask, “Do I have the necessary qualifications to receive transcendental knowledge?” In the twenty-fourth chapter of the Madhya-lila of Sri Caitanya-caritamrta, Sri Caitanya Mahaprabhu instructs Sanatana Gosvami to compile a book (which he did compose, Sri Hari-bhakti-vilasa), and in it to describe the characteristics of the spiritual master (guru), the characteristics of the disciple (sisya), and the mutual testing (pariksana) between the spiritual master and the disciple, so that each can be assured of the position of the other. 

In his purport, Srila Prabhupada quotes the qualifications for a disciple, and if you read them you will conclude that to be qualified as a disciple one has to be a pure devotee. The qualifications for the disciple are so high. To even be considered eligible to be a disciple, you have to be a pure devotee. 

That is the highest level of spiritual master and disciple. The spiritual master is a pure devotee, maha-bhagavata, and the disciple is also a pure devotee. That is the bhagavata-parampara—the spiritual masters are pure devotees and the disciples are pure devotees. But especially now, as Kali-yuga is progressing, we don’t always find such qualified spiritual masters and disciples as Srila Jagannatha dasa Babaji Maharaja and Srila Bhaktivinoda Thakura, or Srila Bhaktivinoda Thakura and Srila Gaurakisora dasa Babaji, or Srila Gaurakisora dasa Babaji Maharaja and Srila Bhaktisiddhanta Sarasvati, or Srila Bhaktisiddhanta Sarasvati Thakura and Srila Prabhupada. They were all maha-bhagavatas. But still, as Srila Prabhupada writes, also in the Madhya-lila, as long as a devotee, even a neophyte, has faith that the holy name of Krsna is Krsna, he can awaken Krsna consciousness in others—because ultimately we are talking about bhakti, different stages of bhakti. Sadhana-bhakti, bhava-bhakti, and prema-bhakti are ultimately but different stages of development of one entity: bhakti. And bhakti begins with faith (adau sraddha). So if someone has genuine faith (sraddha), he can give faith to, or awaken faith in, someone else. And that person whose genuine faith has been awakened by the association of a devotee who has genuine faith, will nourish the seed of that creeper of devotion (bhakti-lata-bija) by hearing and chanting about Krsna, and the plant will grow and grow and eventually pierce the coverings of the universe, take shelter at the lotus feet of Krsna, and bear the fruits of love for Krsna (prema-phala).

So even though we might not be so qualified as gurus and sisyas, as instructors and students, the process itself has sufficient potency, as long as it is kept pure, to awaken love of Godhead. As long as our sraddha is pure, we can preach, and we can hear the message of the preacher, accept the instructions in our hearts, and follow—and we can all go back home, back to Godhead, together. It really is a process. Nitya-siddha krsna-prema: love for Krsna is already there within the heart. 

Sravanadi-suddha-citte karaye udaya: it has only to be awakened by the process of hearing and chanting. Therefore Srila Prabhupada had faith that he could establish centers of Krsna consciousness all over the world and invite people to associate with devotees—associating with devotees means associating with the process of hearing and chanting about Krsna—and thus they would make spiritual advancement and ultimately go back to Godhead. As Srila Prabhupada said, he didn’t want ISKCON to become a personality cult. He wanted it to be a vehicle for presenting a message and a process that anyone can follow and anyone can repeat. And if we follow the process purely and present the message purely—if we don’t make changes, don’t allow compromises, don’t entertain mixed motives—if we do it purely even if we are not completely pure, if we present the message as it is and if we act in the mood of selfless service, then our efforts as preachers will have effect and our efforts as recipients of the message will also bear fruit. That was Prabhupada’s faith, his firm conviction. And we should have faith in him. 

Sometimes disciples or others would raise the question of acarya with Srila Prabhupada: “Who will be the acarya after you leave?” Srila Prabhupada said, “Anyone who follows can become leader.” And in the same mood he said, “We don’t require one acarya. We require thousands of acaryas.” So that is the legacy that Srila Prabhupada left us—every one of us: we should accept the instructions of Krsna, follow the process of Krsna consciousness, and repeat the message of Krsna—distribute it for the benefit of others. 

That is what we are doing now, in the December marathon. We are giving the message of Krsna directly from Srila Prabhupada in the form of Bhagavad-gita As It Is and other books. We are giving people direct association with Prabhupada. What greater gift can we give? And the people who receive the books, by reading and following the instructions in the books, can have their faith awakened. They can become devotees and make further progress. And the books themselves will guide them to associate with devotees. First people awaken faith (adau sraddha), and then they associate with devotees, sadhus (tatah sadhu-sango). So we should be proper sadhus. A sadhu abides by the scriptures (sadhava) and acts as a perfect gentleman. And as followers of Srila Prabhupada, we should also preach. We should be merciful (karunika) and preach—follow the process as it is and repeat the message as it is. It is very easy, if we keep pure, without duplicity or ulterior motives. “It is simple for the simple, but very hard for the crooked.” Otherwise, anyone can do it. It is very easy. And the result will be that we will all go back home, back to Godhead. And as Prabhupada said, “There will be another ISKCON in the spiritual sky.” 

Hare Krsna.


  1. JESUCRITO I - viernes 13 de enero de 2012
  2. Mundo Religioso 1 - miércoles 28 de diciembre de 2011
  3. Mundo Religioso 2 - jueves 29 de diciembre de 2011
  4. Mitología Universal 1 (Asturiana) - jueves 29 de diciembre de 2011
  5. El Narrador de Cuentos - UNO - jueves 29 de diciembre de 2011
  6. El Narrador de Cuentos - DOS - jueves 29 de diciembre de 2011


  1. Medicina Natural - Las Plantas Medicinales 1 (Teoría) - miércoles 28 de diciembre de 2011
  2. Medicina Natural - Plantas Medicinales 1 y 2 (Visión de las Plantas) - miércoles 28 de diciembre de 2011
  3. Practica de MEDITATION & RELAXATION 1 - viernes 6 de enero de 2012
  4. Practica de MEDITATION & RELAXATION 2 - sábado 7 de enero de 2012


  1. KRSNA - RAMA - VISHNU -  jueves 16 de febrero de 2012
  2. Gopal Krishna Movies -  jueves 16 de febrero de 2012
  3. Yamuna Devi Dasi -  jueves 16 de febrero de 2012
  4. SRILA PRABHUPADA I -  miércoles 15 de febrero de 2012
  5. SRILA PRABHUPADA II -  miércoles 15 de febrero de 2012
  6. SRILA PRABHUPADA III -  martes 17 de abril de 2012
  7. KUMBHA MELA -  miércoles 15 de febrero de 2012
  8. AVANTIKA DEVI DASI - NÉCTAR BHAJANS -  miércoles 15 de febrero de 2012
  9. GANGA DEVI MATA -  miércoles 15 de febrero de 2012
  10. SLOKAS y MANTRAS I - lunes 13 de febrero de 2012
  11. GAYATRI & SHANTI MANTRAS - martes 14 de febrero de 2012
  12. Lugares Sagrados de la India 1 - miércoles 28 de diciembre de 2011
  13. Devoción - PLAYLIST - jueves 29 de diciembre de 2011
  14. La Sabiduria de los Maestros 1 - jueves 29 de diciembre de 2011
  15. La Sabiduria de los Maestros 2 - jueves 29 de diciembre de 2011
  16. La Sabiduria de los Maestros 3 - jueves 29 de diciembre de 2011
  17. La Sabiduria de los Maestros 4 - jueves 29 de diciembre de 2011
  18. La Sabiduría de los Maestros 5 - jueves 29 de diciembre de 2011
  19. Universalidad 1 - miércoles 4 de enero de 2012


  1. Biografía de los Clasicos Antiguos Latinos 1 - viernes 30 de diciembre de 2011
  2. Swami Premananda - PLAYLIST - jueves 29 de diciembre de 2011


  1. Emperadores Romanos I - domingo 1 de enero de 2012


  1. Ajenaton, momias doradas, Hatshepsut, Cleopatra - sábado 31 de diciembre de 2011
  2. EL MARAVILLOSO EGIPTO I - jueves 12 de enero de 2012
  3. EL MARAVILLOSO EGIPTO II - sábado 14 de enero de 2012
  4. EL MARAVILLOSO EGIPTO III - lunes 16 de enero de 2012
  5. EL MARAVILLOSO EGIPTO IV - martes 17 de enero de 2012
  6. EL MARAVILLOSO EGIPTO V - miércoles 18 de enero de 2012
  7. EL MARAVILLOSO EGIPTO VI - sábado 21 de enero de 2012
  8. EL MARAVILLOSO EGIPTO VII - martes 24 de enero de 2012
  9. EL MARAVILLOSO EGIPTO VIII - viernes 27 de enero de 2012

La Bíblia

  1. El Mundo Bíblico 1 - lunes 2 de enero de 2012 (de danizia)
  2. El Mundo Bíblico 2 - martes 3 de enero de 2012 (de danizia)
  3. El Mundo Bíblico 3 - sábado 14 de enero de 2012
  4. El Mundo Bíblico 4 - sábado 14 de enero de 2012
  5. El Mundo Bíblico 5 - martes 21 de febrero de 2012
  6. El Mundo Bíblico 6 - miércoles 22 de febrero de 2012
  1. La Bíblia I - lunes 20 de febrero de 2012
  2. La Bíblia II - martes 10 de enero de 2012
  3. La Biblia III - martes 10 de enero de 2012
  4. La Biblia IV - miércoles 11 de enero de 2012
  5. La Biblia V - sábado 31 de diciembre de 2011

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